المستخلص:
After we stood on the text of Ibn Fadlan's journey, we presented intensive preoccupations about Ibn Fadlan's vision and perceptions of the other in his social, spatial and religious diversity, which allowed us to monitor and follow the behavior of the other, so the study opened on the nature of the other social and his life system of customs and traditions, Food, clothing and others .Since the journey is a travel from one place to another over time, we had to stand on the other spatial and the nature of the geographical environment of different climate, water, land and natural phenomena, as well as the implications carried by some places across the spaces of the journey and spatial extensions and their association with time..The religious' other takes share of the lesson , so we show theIbn Fadlan's view to the religious beliefs and differences , and thenature of the dialogue with the other, the religious centrality as wellas the concept of identity and concepts related to building the cultural identity of the individual and society.According to all these data, we find that the cultural approach is best suited to reading this heritage text according to the concepts of assimilation and the other, which are one of the most important concepts of cultural criticism applications and because this critiqueprocedure - that across surround the text to deals with the activity of human - detection the productions processes of cultural in general and approach to the cognitive subjects and the cultural reality that contributed to its crystallization.We sought to combinethe analysis and draw conclusions and reached conclusions that can be summed up in the following points : • It was estimated to Ibn Fadlan that , he was the first eyewitness in the fourth century AH to describe the country of the Russians and some of the areas of Eastern Europe, which no one arrived before him on his trip which is regarded exceptional and unique, varied interests between the geographical description and historical, cultural and civilization.• The journey is rich in knowledge accumulated diverse and holds in it many of the people's patterns of cultures which intended by travelers in their different cultural and civilizational environments and it is full of content of the experiences and experiences that benefit human sciences in various genres.• We observed in the journey many pictures of the other depending on the position taken by others, it shows us that Ibn Fadlan's view of the other in his social environment is not typical or fixed at all, but ranged from rejection and acceptance , as he censure some of the habits that do not match with what is in his country values, in oher hand we find him l applaud Some of them were to their similarity with their style. Thus, it was clear to us that his cultural references and cultural composition influenced his receiving andrepresenting the other. • Ibn Fadlan was objective in describing people with whom he differed in civilization, religion and tradition. He sometimes avoided commenting or declaring his personal opinion directly, but he tended to summarize and abbreviate, and sometimes his descriptive language was mixed with surprise at times and denouncing another of the unusual practices in his culture and customs Which he sometimes tried to change.• Although the journey was purely religiously declared as an official mission to non - Muslim countries to teach religious law, we found that it was not devoid of political and exploratory dimensions, nor was it free of the curiosity of the traveler based on the scientific and cognitive survey. As well as it benefit in aspects of it geography and history, especially when it mentions the distances, dimensions and days separating the countries that have penetrated them.• The place formed variant other and not familiar space, it was sometimes harsh ,brutal and hostile, especially with regard to nature and variability, and did not neglect the places news miraculous, which was popular within the public taste and was able to find a presence within the official texts represented by the travel text.• The religion formed a fundamental criterion and an effective tool in Ibn Fadlan's view of his rule over the other, which is represented in , the rejection and acceptance that is because of the connection of the close traveler to his reference, which is basically an integrated Islamic system of cultural, religious and intellectual values, especially in the places that requires self - comparison with the other in some way It can be seen from a hidden feeling of cultural superiority based on his belief in his cultural references that see non - Arab and non - Muslim peoples are barbaric and uncivilized.• The traveler not only writes his observation and monitoring then recording the data he encounters, but allowed himself to highlight his religious identity and victory in front of the identity of the other without domination or robbery, passingthe civilized context, loaded with the collision that characterized the relationship of a Muslim with an infidel when he crosses his space , we find him sometimes takes a neutral stance through expressing his opinion, and at other times expresses expressions of surprise, and ridicule.• Ibn Fadlan deal with the other depending on the difference and rejection on the one hand, acceptance, compatibility and neutrality on the other hand with the same psychological harmony, whether penetrating the spaces of Islam or disbelief, we note that his relationship with the other is a positive relationship and non - hostile and far from superiority, based on recognition of cultural differences Among peoples. • Finally, it can be said that the resulting images and representations of the other were governed by Ibn Fadlane's religious repertoire, which serves as a reference and a measure to consider the superiority of Islamic religious, cultural and political centrality of the Abbasid Caliphate then.
اسم المشرف:
احمد حياوي السعد
اسم المؤلف:
منى حسن علي
